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18Zechariah said to the angel, “How will I know that this is so? For I am an old man, and my wife is getting on in years.”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

And Zacharias said to the angel Next follows the doubt of Zacharias, and the punishment which the Lord inflicted on his unbelief. He had prayed that he might obtain offspring, and now that it is promised, he distrusts, as if he had forgotten his own prayers and faith. It might, at first sight, appear harsh that God is so much offended by
his reply. He brings forward his old age as an objection. Abraham did the same; and yet his faith is so highly applauded that Paul declares, he

“considered not his own body now dead, neither yet the deadness of Sarah’s womb,” (Romans 4:19,)

but unhesitatingly relied on the truth and power of God. Zacharias inquires how, or by what proof, he might arrive at certainty. But Gideon was not blamed for twice asking a sign, (Judges 6:17, 37, 39.) Nay more, we are shortly after this informed of Mary’s objection,
How shall this be, since I know not a man? (ver. 34,) which the angel passes over as if it contained nothing wrong. How comes it then that God punishes Zacharias so severely, as if he had been guilty of a very heinous sin? I do acknowledge that, if the words only are considered, either
all were equally to blame, or Zacharias did nothing wrong. But as the actions and words of men must be judged from the state of the heart, we ought rather to abide by the judgment of God, to whom the hidden secrets of the heart are naked and opened, (Hebrews 4:13.)

Unquestionably, the Lord beheld in Zacharias something worse than his words may bear, and therefore his anger was kindled against him for throwing back with distrust the promised favor. We have no right, indeed, to lay down a law to God which would not leave him free to punish in one the fault which he pardons in others. But it is very evident that the case of Zacharias was widely different from that of Abraham, or Gideon, or Mary. This does
not appear in the words; and therefore the knowledge of it must be left to God, whose eyes pierce the depths of the heart. Thus God distinguishes between Sarah’s laugh (Genesis 18:12) and Abraham’s, (Genesis 17:17,) though the one apparently does not differ from the other. The reason why Zacharias doubted was, that, stopping at
the ordinary course of nature, he ascribed less than he ought to have done to the power of God. They take a narrow and disparaging view of the works of God, who believe that he will do no more than nature holds out to be probable, as if his hand were limited to our senses or confined to earthly means. But it belongs to faith to believe that more can be done than carnal reason admits. Zacharias had no hesitation with regard to its being the voice of God, but as he looked too exclusively at the
world, an indirect doubt arose in his mind if what he had heard would really happen. In that respect he did no slight injury to God, for he went so far as to reason with himself, whether God, who had undoubtedly spoken to him, should be regarded as worthy of credit.

At the same time, we ought to know that Zacharias was not so unbelieving as to turn aside wholly from the faith; for there is a general faith which embraces the promise of eternal salvation and the testimony of a free adoption. On the other hand, when God has once received us into favor, he gives us many special promises, — that he will feed us, will deliver us from dangers, will vindicate our reputation, will protect our life; — and so there
is a special faith which answers particularly to each of these promises. Thus, it will sometimes happen, that one who trusts in God for the pardon of his sins, and for salvation, will waver on some point, — will be too much alarmed by the dread of death, too solicitous about daily food, or too anxious about his plans. Such was the unbelief of Zacharias; for while he held the root and foundation of faith, he hesitated only on one point, whether God would give to him a son. Let us know,
therefore, that those who are perplexed or disturbed by weakness on some particular occasion do not entirely depart or fall off from the faith, and that, though the branches of faith are agitated by various tempests, it does not give way at the root. Besides, nothing was farther from the intention of Zacharias than to call in question the truth of a divine promise; but while he was convinced generally that God is faithful, he was cunningly drawn by the craft and wiles of Satan to draw a wicked
distinction. It is all the more necessary for us to keep diligent watch: for which of us shall be secure against the snares of the devil, when we learn that a man so eminently holy, who had all his life maintained strict watchfulness over himself, was overtaken by them?